The Torah portion of Eikev (Deuteronomy 7:12–11:25) opens with a significant and unusual phrase:
The Hebrew phrase “et ha’brit ve’et ha’chessed” is often translated simply as “the covenant” as it is here, but this translation overlooks a crucial aspect of the original Hebrew. The words “brit” and “chessed” carry distinct meanings, as shown in the following translation of the verse, “If you pay attention to these laws and are careful to follow them, then the Lord your God will keep the brit and the chessed with you, as He swore to your ancestors.”
To understand the depth of this phrase, we need to unpack what brit and chessed actually mean. Brit refers to a covenant, a mutual agreement or contract between two parties. In a brit, each side is bound by their part of the deal, and if one side fails to fulfill their obligations, the agreement can be considered void. A brit is inherently conditional—its continuation depends on the fulfillment of the terms by both parties.
Chessed, on the other hand, translates to kindness or loving-kindness. Unlike brit, chessed is not about mutual obligation. It represents an act of generosity or compassion extended without any expectation of reciprocation. Chessed is unconditional and it is given even when the recipient is not deserving of it. As Maimonides wrote in the Guide for the Perplexed, chessed is manifested in two ways: first, by showing kindness to those to whom we owe nothing, and second, by showing kindness to those who deserve it, but in a measure greater than what is owed. In both cases, chessed represents a freely given act of grace.
So, what is the deeper message behind this unusual phrase, “et ha’brit ve’et ha’chessed“? Why did Moses choose to include both terms when referring to the covenant that God made with the children of Israel?
Rabbi Sacks points out that this phrase appears in other significant moments in Jewish history as well. It is found in King Solomon’s prayer at the consecration of the Temple in Jerusalem:
and again when the Jewish people renewed their covenant with God during the time of Ezra and Nehemiah, following the Babylonian exile:
At these pivotal moments—when Moses renewed the covenant with the Israelites on the banks of the Jordan, when Solomon dedicated the Temple, and when the people in Ezra and Nehemiah’s time rededicated themselves to God—the leaders emphasized both brit and chessed. This dual emphasis suggests that both elements are essential to understanding the relationship between God and the Jewish people.
A covenant, by its very nature, is reciprocal. It involves commitments from both sides, with the understanding that each party will fulfill their obligations. This creates an “if-then” relationship: if one side upholds the agreement, the other side will do the same. However, as Rabbi Sacks notes, every covenant is inherently vulnerable because it depends on the mutual fulfillment of obligations. If the covenant between God and Israel were based solely on brit, it would be conditional and, therefore, fragile. It would be subject to failure if either party did not uphold their end of the agreement.
This is where chessed becomes essential. The inclusion of chessed alongside brit in the covenant indicates that God’s commitment to Israel is not conditional in the same way human agreements are. Even if the people of Israel fail to keep their side of the covenant, God’s commitment endures because of His chessed. Chessed represents the unconditional love that God has for His people, much like the love a parent has for a child—whether or not the child deserves it, the love remains steadfast. This element of chessed ensures that the covenant will never be broken, even if the people falter.
This idea was powerfully demonstrated when the Jewish people returned to the land of Israel after 2,000 years of exile. Despite the centuries of separation, suffering, and distance from their homeland, the covenant between God and Israel remained intact. The Jewish people’s return to Israel is not just a historical event but a living testament to the enduring power of God’s chessed. It shows that, despite human failures and the seeming collapse of the covenant, God’s commitment, driven by chessed, never wavered. The survival and return of the Jewish people to their ancestral land is a profound reminder that God’s love and commitment transcend time and circumstance.
Just as God extends chessed to us, we are called to extend chessed to others. This is not just a religious obligation but a moral imperative that defines how we should interact with the world around us. Doing chessed means going beyond what is expected, showing kindness and compassion even when it is not required. It is about recognizing the humanity in others and responding with generosity, not because of what we might receive in return, but because it is the right thing to do. In a world often driven by transactions and conditional relationships, chessed reminds us of the importance of unconditional kindness and the profound impact it can have on our communities and our world.
By embodying both brit and chessed in our lives, we reflect the nature of our relationship with God. We honor the commitments we have made—whether to God, to others, or to ourselves—while also embracing the grace and kindness that goes beyond obligation. This balance allows us to build stronger, more compassionate communities, rooted in the understanding that while agreements are important, it is chessed, the kindness that goes beyond, that truly sustains us.
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